2 Samuel 15

^I {untranslated} = hayah. This is to be or become, to happen.
^II “after” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^III “this” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.

^IV “Absalom” = Abishalom. From ab (father, chief, ancestor; father in a literal or figurative sense) + shalom (completeness, soundness, welfare, favor, friend, good health; to be safe and figuratively well, happy, at peace, friendly; abstractly, includes the ideas of welfare and prosperity – not in excessive wealth, but in having enough); {from shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated)}. This is Absalom or Abishalom, which means “my father is peace” or “father of peace” or “friendly.”
^V “provided” = asah. This is to make, do, act, appoint, become in many senses.
^VI “chariot” = merkabah. From merkab (chariot, saddle, covering; any seat in a vehicle); from rakab (to ride an animal or in some vehicle; also, bringing on a horse). This is a chariot.
^VII “horses” = sus. Root may mean to skip as in jump for joy. This is a crane or a swift bird. It is also a horse as leaping.

^VIII “fifty” = chamishshim. From chamesh (five, fifth). This is fifty.
^IX “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^X “run” = ruts. This is to run or rush, divide quickly, bring swiftly. It can also refer to a footman or guard.
^XI “ahead” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.

^XII “rise early” = shakam. This is leaning one’s shoulder into a burden or load, whether a person or an animal. Thus, it meant starting or rising early.
^XIII “stand” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.
^XIV “beside” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.

^XV “road” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
^XVI “gate” = shaar. May be related to sha’ar (to calculate or reckon; may come from a root that means to open up or split). This is a gate, door, or other opening like a port.
^XVII {untranslated} = hayah. Same as {untranslated} in v1. See note I above.

^XVIII “anyone” = kol + ish. Kol is from kalal (to complete). This is all or every. Ish is the same as “men” in v1. See note IX above.
^XIX {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^XX “brought” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XXI “suit” = rib. From rib (properly to toss or grapple; used figuratively to mean wrangling and so for arguments, complaints, or disputes; used in a legal setting for pleading or defending a case). This is strife or dispute – whether a personal one or one in a court of law.

^XXII “king” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
^XXIII “judgment” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.
^XXIV “call” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.

^XXV “say” = amar. This is to speak, say, answer, command, promise, report.
^XXVI “city” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.
^XXVII “servant” = ebed. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is a servant, slave, or bondservant.
^XXVIII “such” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
^XXIX “tribe” = shebet. This is a rod, staff, club, scepter, dart, or tribe. Literally a stick that can be used for punishing, writing, fighting, walking, ruling; thus, used figuratively for a clan.
^XXX “Israel” = Yisrael. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) +El (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.

^XXXI “see” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XXXII “claims” = dabar. From dabar (to speak, declare, discuss). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
^XXXIII “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.

^XXXIV “right” = nakoach. 4x in OT. From the same as nokach (straight, right, plain, integrity); from the same as nekach (root may mean being straightforward; before, the front). This is straight, straightforward, plain, correct, integrity.
^XXXV “no one” = ayin. Perhaps from a word that means to be nothing. This means nothing, none, non-existent. It can also simply mean not or are not.
^XXXVI “hear” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.

^XXXVII “were” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^XXXVIII “judge” = shaphat. Related to “judgment” in v2. See note XXIII above.
^XXXIX “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XL “all” = kol + ish. Same as “anyone” in v2. See note XVIII above.
^XLI “had” = hayah. Same as {untranslated} in v1. See note I above.

^XLII “cause” = mishpat. Same as “judgment” in v2. See note XXIII above.
^XLIII “come” = bo. Same as “brought” in v2. See note XX above.
^XLIV “give…justice” = tsadeq. From tsedeq (rightness, righteousness, just cause, vindication; that which is right in a natural, moral, or legal sense; abstractly equity; figuratively prosperity). This is being just or righteousness. It refers to right in a moral or legal sense. So, it can be doing justice, clearing oneself, or turning to righteousness.

^XLV {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^XLVI “people” = ish. Same as “men” in v1. See note IX above.
^XLVII “came near” = qarab. This is to come near, offer, make ready, approach, take.
^XLVIII “do obeisance” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.

^XLIX “put out” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^L “hand” = yad. Same as “beside” in v2. See note XIV above.
^LI “take hold” = chazaq. This is to strengthen, seize, be courageous, repair, bind, heal, conquer, harden.
^LII “kiss” = nashaq. This is to kiss in a literal or figurative sense. It can mean to touch, rule, or equip with weapons.

^LIII “thus” = dabar + zeh. Literally, “in this manner.” Dabar is the same as “claims” in v3. See note XXXII above.
^LIV “did” = asah. Same as “provided” in v1. See note V above.
^LV “every” = kol. Same as “anyone” in v2. See note XVIII above.

^LVI “came” = bo. Same as “brought” in v2. See note XX above.
^LVII “stole” = ganab. This is to steal in a stealthy way rather than through violence. It can also mean to deceive. There is a Yiddish word ganef that derives from this root. It means thief or scoundrel.
^LVIII “hearts” = leb. From the same as lebab (the heart, courage, one’s inner self, the mind, the will; only used in a figurative sense in the Bible); may be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses).. This is inner self, mind, will, feelings, the center.

^LIX {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^LX “end” = qets. From qatsats (to cut or chop off in a literal or figurative sense). This is outer border, end, or extremity. It can also mean infinite.
^LXI “four” = arbaim. From the same as arba (four); from raba (to make square or be four-sided); perhaps from raba (to lie down flat; can be to lie for mating). This is forty.
^LXII “years” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.

^LXIII “please” = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
^LXIV “go” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
^LXV “Hebron” = Chebron. From cheber (company, society, enchantment, wide); from chabar (to unite, ally, attach, touch; to join in a literal or figurative sense; also, specially, using magic knots or spells to fascinate or connect). This is Hebron, meaning “seat of association” or “league.”

^LXVI “pay” = shalam. Related to “Absalom” in v1. See note IV above.
^LXVII “vow” = neder. From nadar (to vow or promise). This is a vow – literally, that which was promised.
^LXVIII “made” = nadar. Related to “vow” in v7. See note LXVI above.
^LXIX “Lord” = YHVH. Related to {untranslated} in v1. From havah (to be, become) or hayah (see note I above). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.

^LXX “lived” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
^LXXI “Geshur” = Geshur. 9x in OT. May come from a word that means to join. This is Geshur, a district whose name means “bridge.” It can also be someone from Geshur.
^LXXII “Aram” = Aram. Perhaps from ‘armon (any fortified building – castle, citadel, palace) OR from rum (to be high, rise, exalt self, extol, be haughty; to rise literally or figuratively). This is Aram, Syria, Mesopotamia – meaning elevated or citadel. See https://www.abarim-publications.com/Meaning/Aram.html#.XqfDX8hKhPY
^LXXIII {untranslated} = amar. Same as “say” in v2. See note XXV above.

^LXXIV “indeed bring…back” = shub + shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
^LXXV “Jerusalem” = Yerushalaim. Related to “Absalom” in v1 & “pay” in v7.From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) +shalam (see note IV above). This is Jerusalem, dwelling of peace.
^LXXVI “serve” = abad. Related to “servant” in v2. See note XXVII above.

^LXXVII “peace” = shalom. Related to “Absalom” in v1 & “pay” in v7 & “Jerusalem” in v8. See note IV above.
^LXXVIII “got up” = qum.To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.
^LXXIX “sent” = shalach. Same as “put out” in v5. See note XLIX above.
^LXXX “secret messengers” = ragal. From regel (foot, endurance, or journey; a foot as the means of walking and so it implies a step or a greater journey; can euphemistically mean private parts). This is to walk along, spy out, slander.

^LXXXI “sound” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
^LXXXII “trumpet” = shophar. From shaphar (being beautiful or lovely). This is a ram’s horn, trumpet, or cornet. A shofar is still blown at Jewish festivals such as Rosh Hashanah (the Jewish new year celebration).
^LXXXIII “shout” = amar. Same as “say” in v2. See note XXV above.
^LXXXIV “become king” = malak. Related to “king” in v2. See note XXII above.

^LXXXV “hundred” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).
^LXXXVI “invited” = qara. Same as “call” in v2. See note XXIV above.
^LXXXVII “innocence” = tom. From tamam (to finish or accomplish; to make perfect, demonstrate that you are upright; consume; to complete in a literal or figurative sense). This is completeness or full measure. So, it can be blameless, moral innocence, prosperity, or integrity. Also used to refer to a portion of the high priest’s breastplate.

^LXXXVIII “knowing” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.
^LXXXIX “nothing” = lo…kol. Kol is the same as “anyone” in v2. See note XVIII above.
^XC “matter” = dabar. Same as “claims” in v3. See note XXXII above.

^XCI “offering” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.
^XCII “sacrifices” = zebach. Related to “offering” in v12. From zabach (see note XCI above). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.
^XCIII “Ahithophel” = Achithophel. From ach (brother, kindred, another, other, like) + taphel (root means to smear; something that is tasteless, unseasoned, or whitewashed; figuratively, frivolous, foolish, or unsavory). This is Ahithophel, which means “brother of folly” or “my brother is folly.” See https://www.abarim-publications.com/Meaning/Ahithophel.html
^XCIV “Gilonite” = Giloni. 2x in OT. From Giloh (Giloh, meaning “open” or “exile” or “exposed” or “basin” or “rejoicing”); {from galah (to remove, bring, carry, lead, appear; to strip someone or something bare in a negative sense; captives were typically stripped before being sent into exile; figuratively, in a positive sense, to reveal, disclose, discover) OR from gil (properly, twirling around because of a strong feeling – whether of rejoicing or from fear; to rejoice, be glad or joyful, to cry)}. This is someone from Giloh. See https://www.abarim-publications.com/Meaning/Giloh.html

^XCV “David’s” = David. From the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”
^XCVI “counselor” = yaats. This is to advise, counsel, consult, decide, plan, purpose, or determine. It can also have a negative sense of conspire or devise.
^XCVII “Giloh” = Giloh. Related to “Gilonite” in v12. 2x in OT. See note XCIV above.

^XCVIII “conspiracy” = qesher. 16x in OT. From qashar (to tie or bind; joining together as a league or in love; to conspire). This is conspiracy, treason, or alliance.
^XCIX “grew” = hayah. Same as {untranslated} in v1. See note I above.
^C “strength” = ammits. 6x in OT. From amets (to be strong, stout, alert, or bold; to harden, make firm, be courageous or mighty, fortify, or establish; physical alertness or mental courage or steadfastness). This is strength, mighty, courageous.
^CI “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
^CII “kept increasing” = halak + rab. Halak is the same as “go” in v7. See note LXIV above. Rab is from rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.

^CIII “messenger” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^CIV “came” = bo. Same as “brought” in v2. See note XX above.
^CV “Israelites” = ish + Yisrael. Literally, “man of Israel.” Ish is the same as “men” in v1. See note IX above. Yisrael is the same as “Israel” in v2. See note XXX above.

^CVI “officials” = ebed. Same as “servant” in v2. See note XXVII above.
^CVII “flee” = barach. This is to flee, drive away, hurry, to bolt.
^CVIII “escape” = peletah. From paliyt (fugitive, refugee, or one who escaped); from palat (to escape, slip out, deliver, calve). This is deliverance or escape. It is the remnant that got away.
^CIX “from” = paneh. Same as “ahead” in v1. See note XI above.

^CX “hurry” = mahar + halak. Mahar is being liquid, which implies flowing. So, this word implies hurrying forward, whether in a positive or negative sense. Halak is the same as “go” in v7. See note LXIV above.
^CXI “or” = pen. Related to “ahead” in v1.Perhaps from panah (see note XI above). This is lest, if, or.
^CXII “soon” = mahar. Same as “hurry” in v14. See note CX above.
^CXIII “overtake” = nasag. This is to reach in a literal or figurative sense. It is to overtake, catch, or be able to.

^CXIV “bring” = nadach. This is scatter, seduce, banish, draw away, drive away, outcast, scatter. It means to push off in a literal or figurative sense so it could also be mislead, inflict, or withdraw.
^CXV “disaster” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.
^CXVI “attack” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.
^CXVII “edge” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
^CXVIII “sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.

^CXIX {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^CXX “whatever” = kol. Same as “anyone” in v2. See note XVIII above.
^CXXI “lord” = adon. From a root that means ruling or being sovereign. This is lord, master, or owner.
^CXXII “decides” = bachar. This is to choose, appoint, try, excellent.

^CXXIII “left” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^CXXIV “followed” = regel. Related to “secret messengers” in v10. See note LXXX above.
^CXXV “household” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.

^CXXVI “ten” = eser. Perhaps from asar (to tithe, render a tenth of). This is ten or -teen. While 7 is symbolically the number of perfection, ten is also symbolically a number of perfection (but to a lesser degree than 7 is).
^CXXVII “concubines” = ishshah + pilegesh. Ishshah is related to “men” in v1. From ish (see note IX above). This is woman, wife, or female. Pilegesh is concubine or paramour.
^CXXVIII “left behind” = azab. This is to loosen, relinquish, permit, forsake, fail, leave destitute.
^CXXIX “look after” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^CXXX “house” = bayit. Same as “household” in v16. See note CXXV above.

^CXXXI “left” = yatsa. Same as “left” in v16. See note CXXIII above.
^CXXXII “people” = am. Same as “people” in v12. See note CI above.
^CXXXIII “stopped” = amad. Same as “stand” in v2. See note XIII above.
^CXXXIV “last house” = beth merchaq. Related to “household” in v16. 1x in OT. From bayit (see note CXXV above) + merchaq (far away, somewhere remote, last); {from rachaq (to widen, become distant, cast, or remove in a literal or figurative sense)}. This is Beth-merchak or “last house” or “house of distance” or “place far away” or “house of the breadth.”

^CXXXV “passed” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
^CXXXVI “by” = yad. Same as “beside” in v2. See note XIV above.
^CXXXVII “Cherethites” = Kerethi. 8x in OT. From karat (to cut down, cut off, or make a covenant; there is an idiom for making a covenant, which is “to cut a covenant”). This is Cherethites, which may have a meaning related to executioner.

^CXXXVIII “Pelethites” = Pelethi. 7x in OT – 4x in 2 Samuel & 2x in 1 Kings & 1x in 1 Chronicles.  From the same as Peleth (Peleth, which may come from a word that means fleeing). This is Pelethites, which may refer to soldiers, couriers, or messengers of the king. It may mean “special forces” or “refugees.” See https://www.abarim-publications.com/Meaning/Pelethites.html
^CXXXIX “six” = shesh. This is six. Figuratively, it can be a surplus since it is one more than the number of fingers on the hand.
^CXL {untranslated} = ish. Same as “men” in v1. See note IX above.
^CXLI “Gittites” = Gitti. 10x in OT. From Gath (Gath, a Philistine city whose name means “wine press”); from the same as gath (wine press); probably from nagan (to strike a stringed instrument, to pluck or play it). This is Gittite or someone from Gath.

^CXLII “followed” = bo + regel. Bo is the same as “brought” in v2. See note XX above. Regel is the same as “followed” in v16. See note CXXIV above.
^CXLIII “Gath” = Gath. Related to “Gittites” in v18. See note CXLI above.
^CXLIV “before” = paneh. Same as “ahead” in v1. See note XI above.

^CXLV “Ittai” = Ittay. Related to {untranslated} in v1 & “Lord” in v7. 9x in OT. From et (with, among, beside, concerning, near); {from anah (to meet, happen, approach)} OR perhaps et (see above) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note LXIX above)}. This is Ithai or Ittai, a name which may mean, “companionable” or “near.” It could also mean “nearness of the Lord.” See https://www.abarim-publications.com/Meaning/Ittai.html
^CXLVI “also” = gam. This is also, moreover, again.
^CXLVII “coming” = halak. Same as “go” in v7. See note LXIV above.

^CXLVIII “go back” = shub. Same as “indeed bring…back” in v8. See note LXXIV above.
^CXLIX “stay” = yashab. Same as “lived” in v8. See note LXX above.
^CL “foreigner” = nokri. From neker (strange; to act foreign or strange; to disguise; can also be misfortune or unexpected calamity); from nakar (to recognize, examine, take notice, show, scrutinize). This is foreign, alien, stranger, extraordinary, adulteress. It is strange in many different senses – foreign, not being one’s relative, different, wonderful, relating to adultery.
^CLI “exile” = galah. Related to “Gilonite” and “Giloh” in v12. See note XCIV above.
^CLII “home” = maqom. Related to “got up” in v9. From qum (see note LXXVIII above). From qum (to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.

^CLIII “came” = bo. Same as “brought” in v2. See note XX above.
^CLIV “yesterday” = temol. Related to “Ittai” in v19. May be from ethmol (formerly, before, yesterday, time); {from et (see note CXLV above)} + mul (front, opposite, toward); {from mul (to cut short, circumcise, blunt, destroy)}. This is ago, recently, yesterday, past.
^CLV “today” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
^CLVI “make…wander about” = nua…halak. Nua is to waver in a literal or figurative sense. So, it could be to tremble, quiver, totter. It could also refer to a fugitive. Halak is the same as “go” in v7. See note LXIV above.

^CLVII “go back” = shub. Same as “indeed bring…back” in v8. See note LXXIV above.
^CLVIII “take” = shub. Same as “indeed bring…back” in v8. See note LXXIV above.
^CLIX “kinsfolk” = ach. Related to “Ahithophel” in v12. See note XCIII above.
^CLX “steadfast love” = chesed. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is favor, goodness, kindness, loving kindness, pity, reproach, or a good deed. When done by God to humanity, this is mercy/loving kindness. When done by humanity to God, it is piety.
^CLXI “faithfulness” = emet. From aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This is firmness or stability. Figuratively, it is faithfulness, truth, or trustworthiness. This is the same root that “amen” comes from.

^CLXII “answered” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
^CLXIII {untranslated} = amar. Same as “say” in v2. See note XXV above.
^CLXIV “Lord” = YHVH. Same as “Lord” in v7. See note LXIX above.
^CLXV “lives” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.

^CLXVI “lord” = adon. Same as “lord” in v15. See note CXXI above.
^CLXVII “lives” = chay. Same as “lives” in v21. See note CLXV above.
^CLXVIII “wherever” = maqom. Same as “home” in v19. See note CLII above.
^CLXIX “lord” = adon. Same as “lord” in v15. See note CXXI above.
^CLXX “death” = mavet. From muth (to die in a literal or figurative sense). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.
^CLXXI “life” = chay. Same as “lives” in v21. See note CLXV above.

^CLXXII “go” = halak. Same as “go” in v7. See note LXIV above
^CLXXIII “march on” = abar. Same as “passed” in v18. See note CXXXV above.
^CLXXIV “little ones” = taph. From taphaph (walking along with small, tripping steps like children do). This is little ones, children, families.
^CLXXV “whole” = kol. Same as “anyone” in v2. See note XVIII above
^CLXXVI “country” = erets. Same as “land” in v4. See note XXXIX above.

^CLXXVII “wept” = bakah. This is to weep, complain, or lament.
^CLXXVIII “aloud” = qol + gadol. Qol is the same as “sound” in v10. See note LXXXI above. Gadol is from gadal(to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.
^CLXXIX “people” = am. Same as “people” in v12. See note CI above.

^CLXXX “crossed” = abar. Same as “passed” in v18. See note CXXXV above.
^CLXXXI “Wadi” = nachal. From nachal (to take as heritage, inherit, or distribute). This is a river or stream. It could be a wadi or arroyo – sometimes a narrow valley with no water at all, but in strong rains or when winter snow melts, it swells or floods with water.
^CLXXXII “Kidron” = Qidron. 11x in OT – all in 2 Samuel, 1 Kings, 2 Kings, 2 Chronicles, except 1x in Jeremiah. From qadar (to be dark, grow black; ashy or otherwise having a dark color; can also imply mourning, wearing sackcloth). This is Kidron, a brook or wadi. It may mean “dusky place” or “dark” or “turbid” or “very black” or “full of darkness.” See https://www.abarim-publications.com/Meaning/Kidron.html

^CLXXXIII “people” = am. Same as “people” in v12. See note CI above.
^CLXXXIV “moved on” = abar. Same as “passed” in v18. See note CXXXV above.
^CLXXXV “toward” = paneh + derek. Paneh is the same as “ahead” in v1. See note XI above. Derek is the same as “road” in v2. See note XV above.
^CLXXXVI “wilderness” = midbar. Related to “claims” in v3. From dabar (see note XXXII above). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.

^CLXXXVII “Abiathar” = Ebyathar. Related to “Absalom” in v1. From ab (see note IV above) + yathar (to jut over, remain behind, preserve, to excel). This is Abiathar, which means “the great one is father” or “father of abundance” i.e. liberal or “father of a remnant” or “father of preeminence” or “father of plenty.” See https://www.abarim-publications.com/Meaning/Abiathar.html
^CLXXXVIII “came up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^CLXXXIX {untranslated} = hinneh. Same as {untranslated} in v15. See note CXIX above.
^CXC “Zadok” = Tsadoq. Related to “give…justice” in v4. From tsadaq (to be just or righteous, do justice); from tsedeq (see note XLIV above). This is Zadok, a name meaning “just” or “righteous.” See https://www.abarim-publications.com/Meaning/Zadok.html

^CXCI “Levites” = Levi. Perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levi, perhaps meaning “attached.” It can refer to Jacob’s son, his tribe, and descendants.
^CXCII “carrying” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
^CXCIII “ark” = aron. Perhaps from arah (to gather or pluck). This is a chest, box, or coffin. It is used for the Ark of the Covenant.
^CXCIV “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from barar (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.

^CXCV “God” = Elohim. Related to “Israel” in v2. See note XXX above.
^CXCVI “set down” = yatsaq. This is to pour out, flow, wash away, or overflow. It can imply melting as one does to cast metal. By extension, it can refer to something being steadfast, stiffened, firmly in place.
^CXCVII {untranslated} = tamam. Related to “innocence” in v11. See note LXXXVII above.
^CXCVIII “people” = am. Same as “people” in v12. See note CI above.

^CXCIX “carry…back” = shub. Same as “indeed bring…back” in v8. See note LXXIV above.
^CC “find” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.
^CCI “favor” = chen. From chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is grace, favor, kindness, beauty, precious.

^CCII “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^CCIII “Lord” = YHVH. Same as “Lord” in v7. See note LXIX above.
^CCIV “bring…back” = shub. Same as “indeed bring…back” in v8. See note LXXIV above.
^CCV “place where it stays” = naveh. From navah (home, beautify, praise) This is home, place where shepherd or sheep live. It is at home – implies a lovely place or a place of satisfaction. It can also be used for the Temple or a pasture as the home of wild animals.

^CCVI {untranslated} = koh. Perhaps from ki (that, for when, certainly) + hu (he, she, it). This is like this, thus, here, now.
^CCVII “take…pleasure” = chaphets. Properly, this means inclined towards or bending to. Figuratively, it means to desire, delight in, or be pleased with.
^CCVIII “do” = asah. Same as “provided” in v1. See note V above.
^CCIX “him” = ayin. Same as “eyes” in v25. See note CCII above.

^CCX “priest” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
^CCXI “look” = raah. Same as “see” in v3. See note XXXI above.
^CCXII “go back” = shub. Same as “indeed bring…back” in v8. See note LXXIV above.
^CCXIII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.

^CCXIV “Ahimaaz” = Achimaats. Related to “Ahithophel” in v12 & “kinsfolk” in v20. 15x in OT – only in 1-2 Samuel & 1 Kings & 1 Chronicles. From ach (see note XCIII above) + Maats (Maats, a name meaning “closure”); {perhaps from atsah (to shut, fasten, firm up, to close one’s eyes)}. This is Ahimaaz, meaning “my brother is wrath” or “brother of anger.” See https://www.abarim-publications.com/Meaning/Ahimaaz.html  
^CCXV “son” = ben. Related to “household” in v16 & “last house” in v17. From banah (see note CXXV above). This is son, age, child. It is son in a literal or figurative sense.
^CCXVI “Jonathan” = Yehonathan. Related to {untranslated} in v1 & “Lord” in v7. From YHVH (see note LXIX above) + natan (to give, put, set, offer; to give literally or figuratively). This is Jonathan or Jehonathan, meaning “the Lord has given.”

^CCXVII “wait” = mahah. 9x in OT. Perhaps from mah (what, how long). This is to delay, question, linger, be reluctant.
^CCXVIII “fords” = abarah. Related to “passed” in v18. 2x in OT – both in 2 Samuel. From abar (see note CXXXV above). This is ferry, ford, crossing place, outburst.
^CCXIX “word” = dabar. Same as “claims” in v3. See note XXXII above.

^CCXX “comes” = bo. Same as “brought” in v2. See note XX above.
^CCXXI “inform” = nagad. Same as “messenger” in v13. See note CIII above.
^CCXXII “carried…back” = shub. Same as “indeed bring…back” in v8. See note LXXIV above.
^CCXXIII “remained” = yashab. Same as “lived” in v8. See note LXX above.

^CCXXIV “went up” = alah. Same as “came up” in v24. See note CLXXXVIII above.
^CCXXV “ascent” = maaleh. Related to “came up” in v24. 15x in OT. This is elevation, platform, slope, cliff, or priority.
^CCXXVI “Olives” = zayit. This is olive tree, grove, or other parts of the olive tree like the branch or berry.
^CCXXVII “went” = alah. Same as “came up” in v24. See note CLXXXVIII above.

^CCXXVIII “head” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
^CCXXIX “covered” = chaphah. 12x in OT. This is to cover, veil, overlay, or protect. It is used for covering one’s head or face or overlaying with precious metals.
^CCXXX “walking” = halak. Same as “go” in v7. See note LXIV above
^CCXXXI “barefoot” = yacheph. 5x in OT – 1x in 2 Samuel 15, 3x in Isaiah 20, and 1x in Jeremiah 2. It may come from a word that means removing shoes. So, this would be barefoot or unsandalled.

^CCXXXII “people” = am. Same as “people” in v12. See note CI above.
^CCXXXIII {untranslated} = ish. Same as “men” in v1. See note IX above.
^CCXXXIV “went up” = alah. Same as “came up” in v24. See note CLXXXVIII above.
^CCXXXV “went” = alah. Same as “came up” in v24. See note CLXXXVIII above.
^CCXXXVI “told” = nagad. Same as “messenger” in v13. See note CIII above.
^CCXXXVII {untranslated} = amar. Same as “say” in v2. See note XXV above.
^CCXXXVIII “was among the conspirators” = qashar. Related to “conspiracy” in v12. See note XCVIII above.

^CCXXXIX “Lord” = YHVH. Same as “Lord” in v7. See note LXIX above.
^CCXL “pray” = na. Same as “please” in v7. See note LXIII above.
^CCXLI “counsel” = etsah. Related to “counselor” in v12. From yaats (see note XCVI above). This is advice, purpose, plan, prudence, or counselor.
^CCXLII “turn…into foolishness” = sakal. 8x in OT. Perhaps from kasal (being or becoming stupid or foolish; properly, being fat and so figuratively silly or foolish). This is being or acting foolishly, whether intentionally or unintentionally.

^CCXLIII {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CCXLIV “came” = bo. Same as “brought” in v2. See note XX above.
^CCXLV “summit” = rosh. Same as “head” in v30. See note CCXXVIII above.
^CCXLVI “worshiped” = shachah. Same as “do obeisance” in v5. See note XLVIII above.

^CCXLVII {untranslated} = hinneh. Same as {untranslated} in v15. See note CXIX above.
^CCXLVIII “Hushai” = Chushay. Related to {untranslated} in v1 & “Lord” in v7 & “Jonathan” in v27. 14x in OT – 13x in 2 Samuel & 1x in 1 Kings. From chush (to hurry, be eager) OR from chush (see above) + Yah (see note CXLV above). This is Hushai, meaning “hasty” or “hasting of the Lord.” See https://www.abarim-publications.com/Meaning/Hushai.html
^CCXLIX “Archite” = Arki. 6x in OT. Perhaps akin to Erek (Erech or Erek); perhaps from arak (to be long in a literal or figurative sense, to continue, defer, draw out, endure, delay). This is Archite, which is someone from that place.

^CCL “came to meet” = qirah. From the same as qara (to happen, meet, bring about). This is any kind of encounter, whether peaceful, hostile, or incidental. It can also mean help or seek.
^CCLI “coat” = kethoneth. Root may mean to cover. This is a tunic, coat, or other kind of garment.
^CCLII “torn” = qara. This is to tear or cut out in a literal or figurative sense. It can also be to revile or to apply eye make up – as though they are made to look larger.
^CCLIII “earth” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.

^CCLIV “go on” = abar. Same as “passed” in v18. See note CXXXV above.
^CCLV “burden” = massa. Related to “carrying” in v24. From nasa (see note CXCII above). This is burden, bearing, load, utterance, tribute, prophecy, desire, song.
^CCLVI “return” = shub. Same as “indeed bring…back” in v8. See note LXXIV above.
^CCLVII “father’s” = ab. Related to “Absalom” in v1 & “Abiathar” in v24. See note IV above.
^CCLVIII “time past” = az. This is beginning, now, from, since.
^CCLIX “now” = attah. Related to “answered” in v21. Perhaps from et (a period or season; whenever or continually); probably from anah (see note CLXII above). This is now, from now on.
^CCLX “defeat” = parar. This is to break, defeat, frustrate, cast off, clean, cease.

^CCLXI “whatever” = kol + dabar + asher. Kol is the same as “anyone” in v2. See note XVIII above. Dabar is the same as “claims” in v3. See note XXXII above.
^CCLXII “by” = yad. Same as “beside” in v2. See note XIV above.
^CCLXIII “report” = shalach. Same as “put out” in v5. See note XLIX above.
^CCLXIV “everything” = kol + dabar. Kol is the same as “anyone” in v2. See note XVIII above. Dabar is the same as “claims” in v3. See note XXXII above.

^CCLXV “friend” = re’eh. 4x in OT – 2x in 2 Samuel, 1x in 1 Kings, and 1x in Proverbs 27. From ra’ah (to associate with someone). This is a companion or friend.
^CCLXVI “came” = bo. Same as “brought” in v2. See note XX above.
^CCLXVII “entering” = bo. Same as “brought” in v2. See note XX above.